DE  SOLLA'S 

ATECHISM. 


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CATECHISM 


JEWISH  RELIGM, 


J.     MendesjDeSolla, 

Head  Master  of  the  Beligioua  Schools  of  the  Congregations 
Emanu-El  and  Sherith  Israel,  San  Francisco. 


SAN   FRANCISCO: 
Bacon  &  Company,  Book  and  Job  Printers, 

No.  536  Clay  Street,  below  Montgomery. 
18  7  I. 


573 

PRKFAOE 


That  the  youth  of  our  community  is  especially  in  need 
of  religions  and  moral  instruction,  seems  to  me  a  fact 
hardly  to  be  disputed  or  doubted  ;  and  it  appears  equally 
as  evident  that  in  order  to  impart  such  instruction  meth- 
odically and  profitably,  a  manual  to  be  used  as  a  class- 
book  in  our  religious  schools  is  indispensable.  We  have-, 
no  such  book,  and,  as  far  as  I  am  aware,  there  is  none  to 
be  had  which  will  fully  answer  our  purpose.  It  is  true, 
several  catechisms  and  manuals  for  the  religious  instruc- 
tion of  Jewish  scholars  have  from  time  to  time  been  issued 
by  some  of  our  ministers  and  teachers,  but  these  arc  either 
out  of  print  or  unsuitable.  I  shall  not  venture  to  criticise 
in  particular  the  productions  of  my  predecessors  in  that 
field,  many  of  whom  surpass  me  in  ability  and  learning  ; 
but  it  seems  that  the  high  attainments  of  some  of  these 
authors  rendered  them  unable  to  stoop  to  the  level  of  the 
comprehension  of  young  students,  and  the  consequence 
is  tliat  the  ideas  laid  before  them  are  often  abstruse  ;  the 
answers  to  the  questions  put  to  them  too  lengthy  and  diffi- 
cult. The  Board  of  the  Relij:iou8  School  of  the  Congre- 
gation Enianu-El  of  this  city,  aware  of  this  deficiency, 
requested  me,  about  three  years  ago,  to  prepare  a  cate- 
chism forthe  use  of  their  school.  This  request  I  readily 
complied  with,  and  for  upwards  of  two  years  and  a-half 
these  lessons  have  been  taught  to  the  classes  under  my 
immediate  tuition,  and  I  dare  say  with  very  fair  results; 
though  I  labored  under  the  disadvantage  of  being  obliged 


276421, 


to  dictate  the  lessons  to  the  scholars,  requiring  them  to 
write  the  questions  and  answers  for  study  at  home. 

In  the  month  December  of  last  year  the  congregation 
Sherith  Israel,  of  this  city,  having  determined  to  establish 
a  religious  school  for  the  children  of  its  members,  honored 
me  with  the  appointment  of  principal  of  their  new  insti- 
tution ;  and  with  the  approval  of  the  Superintendent  and 
Board  of  Directors  of  said  school,  I  introduced  the  cate- 
chism there  also. 

The  usefulness  of  the  book  having  thus  extended  over 
the  two  largest  Jewish  schools  in  our  city,  I  determined 
to  publish  the  same  ;  and  I  now  venture  to  lay  it  before 
the  public,  trusting  that  my  humble  labors  may  in  a  meas- 
ure contribute  to  the  promotion  of  good  morals  and  the 
knowledge  of  the  true  principles  of  religion  among  the 
youth  of  our  community  not  only,  but  that  its  utility  may 
extend  even  to  schools  outside  of  this  city  and  state.  As 
the  lessons  it  contains  touch  upon  neither  extreme  ortho- 
doxy nor  ultra  reform,  but  teach  only  such  principles  and 
duties  of  our  religion  as  are  adppted  and  practiced  by 
our  people  generally,  the  book  has  met  the  approval  of 
those  even  who  differ  in  their  views  on  some  minor  points 
of  our  religious  tenets  and  observances,  and  has  conse- 
quently been  accepted  as  a  manual  for  the  highest  classes 
in  the  schools  of  the  different  congregations. 

As  to  the  intrinsic  merit  of  the  work  I  sliall  say  nothing, 
but  leave  teachers  and  ministers,  and  those  whose  province 
it  may  be  to  see  to  such  matters,  to  judge  for  themselves. 

It  will  be  observed  that  the  lessons  arc  divided  into  two 
parts,  treating  first  of  Principles,  then  of  Duties,  whicli 
suggested  itself  to  me  as  the  most  convenient  and  natu- 
ral division  of  the  principal  subject.     I  have  especially 


aimed  at  conciseness  and  clearness,  and  hare  endeayored 
to  lay  before  the  young  learner  only  such  -things  as  are 
most  important  for  him  to  know,  without  overburdening 
either  his  mind  or  his  memory. 

I  am  indebted  for  some  corrections  and  suggestions  of 
improvement  to  Mr.  John  Swett,  Deputy  Superintendent 
of  Public  Schools  in  this  city,  who  kindly  revised  the 
work  with  me ;  also,  to  Rev.  Dr.  A.  Messsing  and  Mr. 
D.  D'Ancona,  to  all  of  whom  I  hereby  express  my  grati- 
tude for  their  valuable  aid. 

That  this  unpretending  little  volume  may  be  the  means 
of  improving  the  mind  and  heart  of  our  young  co-relig- 
ionists ;  and  that  almighty  God  may  send  his  blessing 
apon  it,  is  the  Author's  heartfelt  desire. 

San  Francisco,  June  2l8t,  1871. 


INDEX. 
FIRST  PART. 

RELIGIOUS  DOCTRINE. 


Page. 

Eeligion  and  its  object T 

The  general  principles  of  Religion 9 

God's  attributes 11 

The  relation  of  man  to  God 13 

Doctrines  of  the  Jewish  Religion 15 

Principles  and  duties 17 

Of  sin  and  repentance 19 

The  Bible  and  its  divisions 23 

Summary  of  Jewish  Doctrine 25 


Ist  Lesson. 

2d 

u 

3d 

(( 

4th 

« 

6th 

(( 

6th 

« 

7th 

u 

8th 

ti 

9th 

{( 

SECOND  PART. 

PRACTICAL   RELIGION. 


lOth  Lesson. 

11th 

11 

12th 

K 

13th 

(1 

14th 

it 

15th 

il 

Pago. 

Prayer 28 

Sabbath  and  Festivals 82 

Day  of  Memorial,  Day  of  Atonement, 

Post-Mosaic  Festivals 88 

The  Jewish   CalendaV 41 

Sanitary  and  Moral  Laws 45 

Moral   Laws  (continued) 60 


FIRST  PART. 

HIlILIGHOXJS  DOOTItlNE. 


FIRST   LESSON. 

RELIGION  AND   ITS   OBJECT. 

Q.     What  does  religion  teach  us  ? 

A.  Religion  teaches  us  first,  the  existence 
of  a  Creator  and  his  attributes ;  second,  our 
duties  toward  God  and  man  ;  and  third,  what 
we  are  to  expect  from  the  performance  or  neg- 
lect of  such  duties.  » 

Q.     What  is  the  great  object  of  religion  ? 

A.  To  make  man  moral  and  virtuous,  and 
consequently  content  and  happy  in  this  life  and 
hereafter. 

Q.  How  does  it  make  a  man  content  and 
happy  in  this  life  ? 

A.  It  gives  us  the  assurance  that  there  is 
a  great  Being  who  is  wise  and  good,  who  cares 
for  us  and  protects  us,  and  who  does  every- 
thing for  our  good.  When  adversity  comes 
upon  us,  religion  aflfords  us  the  consolation  that 


8 

it  proceeds  from  God,  who  wisely  directs  it  so ; 
and  when  prosperity  meets  us,  we  enjoy  it  the 
better  when  we  know  that  it  does  not  come  to 
us  by  chance,  but  as  the  gift  of  a  loving 
Father. 

Q.  And  how  does  it  make  us  happy  here- 
after ? 

A.  The  duties  which  religion  prescribes 
and  the  principles  it  teaches,  being  all  calcu- 
lated to  improve  our  mind  and  character,  it 
cannot  fail  to  make  us  better  if  we  follow  its 
precepts.  Thus  religion  purifies  and  ennobles 
our  soul,  and  makes  it  fit  to  enjoy  the  presence 
and  glory  of  God  in  a  future  life. 

Q.  Why  could  we  not  be  happy  without 
having  any  religion  ? 

A.  Because  there  is  a  natural  inclination 
in  man  for  religion.  Feeling  our  human  weak- 
ness, we  naturally  look  up  to  a  more  powerful 
Being ;  knowing  that  we  must  die,we  are  inclined 
to  hope  and  look  for  something  beyond  this  life, 
and  more  lasting  than  what  this  world  can 
yield. 

Q.  How  does  man's  natural  inclination  for 
religion  show  itself? 


9 

A.  In  all  ages  and  in  all  parts  of  the  world, 
certain  forms  of  worship  have  been  introduced  ; 
and  in  the  absence  of  true  religion,  man  has 
invented  systems  of  false  religion. 

Q.  Could  not  their  false  religion  produce 
to  them  the  same  happiness,  when  they  did  not 
know  any  better  ? 

A.  No.  Experience  has  shown  that  idolar 
try  and  religion  of  man's  own  invention  led 
them  to  the  greatest  vices  and  cruelties. 
Therefore,  God,  in  mercy  to  his  creatures,  re- 
vealed to  them  what  is  right  and  good. 

SECOND  LESSON. 

THE    GENERAL  PRINCIPLES   OF  RELIGION. 

Q.  What  are  the  principal  points  upon 
which  all  systems  of  civilized  religion  are 
based  ? 

A.  The  belief  in  the  existence  of  a  God, 
in  revelation,  and  in  future  reward  and  punish- 
ment. 

Q.  What  do  we  mean  by  the  existence  of 
God? 

A.     That  there  is  a  great  Being  who  made 


10 

the  world  and  the  whole  universe  out  of  noth- 
ing. 

Q.  What  reason  have  we  to  believe  in  the 
existence  of  a  Creator  ? 

A.  When  we  observe  the  strict  order  in 
which  the  world  and  all  other  planets  move ; 
the  regular  changes  of  time  and  seasons,  and 
the  unchangeable  laws  of  nature,  we  must  con- 
clude that  some  great,  intelligent  Being  has 
established  and  still  regulates  the  whole  system.  * 

Q.     What  do  we  mean  by  the  revelation  ? 

A.  That  God  has  made  known  his  will  to 
man  by  giving  to  us  certain  laws  and  rules 
for  our  conduct  through  life. 

Q.  What  reason  have  we  to  believe  that 
God  has  made  known  his  will  by  a  special  rev- 
elation ? 

A.  Seeing  that  God  made  the  world  and 
man,  and  gave  us  understanding  and  a  will  to 

1.  "Lift  up  your  eyes  on  high,, and  behold  who  has 
created  these  things;  he  that  brings  out  tlioir  host  by 
number;  he  calls  tliem  all  by  name;  from  Him  who  is  great 
in  might  and  strong  in  power,  not  one  fails."    Isa.  xl.  2-6' 


11 

act,  it  is  reasonable  to  believe  that  he  gave  us 
also  some  rules  to  guide  our  conduct.  ^ 

Q.  What  is  meant  by  future  reward  and 
punishment  ? 

A.  That  our  soul,  which  is  the  essence  of 
our  being,  will  enjoy  great  happiness  or  suffer 
much  grief  after  we  are  dead. 

Q.  Why  do  we  believe  in  a  future  recom- 
pense ? 

A.  Because  we  ^en  see  good  men  suffer 
great  misery  in  this  world,  while  the  wicked 
enjoy  prosperity :  we  therefore  believe  that 
God,  who  is  just,  will  fully  reward  every  man 
hereafter.  "^ 

THIRD  LESSON. 
god's  attributes. 

Q.  Can  we  know  anything  about  God 
except  that  he  exists  ? 

1.  "  Sec,  I  have  taught  you  statutes  and  ordinauces,  as 
the  Lord  my  God  commanded  me,  ****** 
keep  therefore  and  do  them,  for  this  is  your  wisdom  and 
your  understanding."     Deut.  iv.  5-6. 

2.  "  Far  bo  it  from  God,  that  he  should  act  wickedly, 
and  from  the  Almighty  to  do  wrong.  For  the  work  of 
a  man  shall  he  render  unto  him,  and  cause  every  man  to 
find  according  to  his  ways."    Job  xxxiv.  10,  11. 


12 

A.  Yes,  we  may  know  his  qualities  or  attri- 
butes, from  his  works  which  we  see. 

Q.  Which  are  the  chief  attributes  of  God, 
that  exhibit  themselves  to  us  ? 

A.     His  power,  wisdom,  and  goodness. 

Q.     Wherein  can  we  see  God's  power  ? 

A.  When  we  think  of  the  vast  extent  of 
God's  creation,  we  are  penetrated  with  a  sense 
of  that  great  power  which  made  so  many  and 
such  large  bodies,  and  mme  say,  God  is  All- 
Mighty!  1 

.  Q.  -In  what  does  God's  wisdom  show  itself 
to  us  ? 

A.  When  we  think  of  the  beauties  of  Na- 
ture, and  how  all  things  work  in  order  and 
agreement  with  one  another,  we  are  convinced 
of  the  wisdom  of  Him  who  made  and  who  reg- 
ulates it  all,  and  we  say,  God  is  All- Wise !  "^ 

Q.     Wherein  can  we  see  God's  goodness  ? 

A.     When  we  observe  how  God  gives  life 

1.  "The  Heavens  declare  the  glory  of  God;  and  the 
firmament  tolls  of  the  works  of  his  hands."    Ps.  xix.  1. 

2.  "  How  manifold  are  thy  works,  O  Lord  I  In  wis- 
dom hast  thou  made  them  all.  The  earth  is  full  of  thy 
possessions."  Ps.  civ  24.  Also,  Prov.  iii.  19  ;  Jcr.  x.  3  ; 
and  Job.  xxxviii.  36. 


13 

and  sustenance  to  all  his  creatures,  providing 
for  them  what  is  necessary  and  suitable  ;  how 
he  placed  it  in  the  nature  of  parents  to  love 
and  provide  for  their  children,  we  feel  his  good- 
ness, and  we  say,  God  is  All-Good.  ^ 

Q.  What  other  attributes  belong  necessarily 
to  the  Divine  Being  ? 

A.  That  he  is  spiritual,  eternal,  unchange- 
able and  self-existing. 

Q.  What,  then,  must  we  conclude  from  the 
knowledge  of  these  attributes  of  God  ? 

A.  That  he  is  the  greatest  and  most  perfect 
Being  of  which  we  can  have  any  conception ; 
and  that  neither  his  being  nor  his  workings  can 
ever  by  us  be  perfectly  understood,  since  his 
greatness  and  perfection  are  above  our  under- 
standing. 

FOURTH  LESSON. 

THE   RELATION   OF   MAN   TO    GOD. 

Q.     In  what  relation  do  we  stand  to  our 

Creator  ? 

3.  "  The  Lord  is  good  to  all,  and  his  mercies  are  oyer 
all  his  works."  "The  eves  of  all  wait  upou  thee,  and 
thou  givest  them  their  food  in  due  season.  Thou  opcn- 
est  thy  liand,  and  satisfiest  every  living  being  witii  ben- 
evolence."    Ps.  cxlv.  9,  15,  16. 


14 

A.  In  the  relation  of  subjects  to  a  ruler 
and  as  children  to  their  parents.' 

Q.  How  can  we  be  like  children  to  God, 
since  he  is  spiritual  and  holy,  and  we  are  hu- 
man and  sinful  ? 

A.  It  is  our  soul,  which  is  also  spiritual, 
and  proceeding  immediately  from  God,  that 
gives  us  the  quality  of  being  like  unto  God. 

Q.  What  does  this  relation  between  man 
and  God  imply  ? 

A.  It  implies  that,  as  God  rules  over  us 
like  a  sovereign  and  loves  us  like  a  parent,  we 
in  return  owe  him  obedience  and  gratitude. 

Q.  In  what  does  God's  special  love  for 
man  show  itself  ? 

A.  In  that  he  made  man  superior  to  all 
other  creatures  by  giving  him  reason  and  under- 
standing, and  the  power  to  rule  over  all  inferior 
beings.  ^ 

1.  "  The  Lord  is  our  jud'^e,  tlio  Lord  is  our  l.awjriver, 
the  Lord  is  our  king,  He  will  save  as."'  Isaiah,  xxxiii.  22. 
"  As  a  fatlier  ha^^  mercy  on  his  children,  so  has  tlio  Lord 
mercy  on  those  that  fear  him."    Pa.  ciii.  1.3. 

2.  "  Thou  hast  made  him  (man)  hut  little  less  than  a 
divine  being,  and  hast  crowned  him  with  honor  and  glory. 


16 

Q.  How  should  we  acknowledge  God  as  a 
superior  ruler  ? 

A.  By  observing  his  laws,  submitting  cheer- 
fully to  his  decrees,  receiving  with  patience  and 
resignation  even'the  severest  visitations,  under 
the  conviction  that  they  proceed  'from  an  all- 
wise  Ruler. 

Q.  In  what  manner  should  we  respect  God 
as  a  Father  ? 

A.  By  looking  up  to  him  with  the  highest 
veneration  and  love  ;  thanking  him  for  his  fa- 
vors ;  and  by  loving  and  respecting  our  fellow- 
creatures  as  children  of  the  same  universal 
parent. 

FIFTH  LESSON. 

DOCTRINES    OF   THE   JEWISH   RELIGION. 

Q.  What  does  the  Jewish  religion  teach 
particularly  in  regard  to  the  existence  of  God  ? 

A.  That  God  is  one,  undivided  and  indi- 
visible, and  that  there  is  no  other  divine  being 
besides  him. 

Thou  hast  given  him  dominion  over  the  works  of  thy 
hands;  everything  hasi  thou  placed  under  his  feet."  Ps. 
Tiii.  5,  6. 


16 

Q.  What  reason  have  we  for  believing  that 
there  can  be  but  One  True  God  ? 

A.  When  speaking  of  God,  we  think  of 
him  as  the  "  First  Cause  "  of  all  that  ever 
existed  ;  and  as  the  first  can  be  but  one.  we 
must  conclude  that  there  can  be  but  One  True 
God. 

Q.  What  other  reason  have  we  to  believe 
in  God's  absolute  unity  ? 

A.  The  Book  of  Revelation,  in  which  we 
believe,  teaches  plainly  that  there  is  no  other 
god,  no  other  savior,  and  no  other  divine  power 
but  that  great  Being  who  revealed  Himself  to 
Moses. ' 

Q.  What  does  the  Jewish  religion  teach  in 
regard  to  Revelation  ? 

A.  That  God  revealed  Himself  to  Moses 
and  the  other  prophets  of  the  Bible,  and  that 
there  is  no  divine  revelation  besides  ;  and  so  it 

1.  "  Hear,  O  Israel !  The  Lord,  our  God,  is  the  Onb 
Eteunal  Being."  Deut.  vi.  4.  "  Sec  now  that  it  is  I, 
even  I,  and  there  is  no  god  with  mo ;  I  cause  to  die  and 
I  cause  to  live ;  I  wound  and  I  heal,  and  there  is  none 
that  can  deliver  out  of  my  hand."  Dcut.  xxxii.  39.  See 
also,  Isa.  xliii.  10-13,  and  xlv.  21,  22. 


17 

is  declared  in  the  Pentateuch,  that  if  any 
prophet  pretending  to  be  sent  from  God  should 
teach  us  different  doctrine,  we  must  reject  him.* 

Q.  What  doctrine  do  we  hold  in  regard  to 
future  reward  and  punishment  ? 

A.  That  the  recompense  of  the  soul  will 
be  of  a  purely  spiritual  nature ;  that  it  will 
have  its  reward  in  enjoying  eternal  life  and  bliss 
in  the  immediate  presence  of  God,  who  is  the 
source  of  life  and  of  happiness,  and  its  punish- 
ment in  the  opposite.  "^ 

SIXTH  LESSON. 

PRINCIPLES   AND   DUTIES. 

Q.  What  constitutes  a  system  of  religion  ? 
•  A.  A  system  of  religion  consists  of  certain 
principles  to  be  believed  and  certain  duties  to 
be  performed. 

1.  "If  there  arise  in  thy  midst  a  prophet,  ♦  *  *  * 
saying,  let  us  go  after  other  gods,  which  thou  hast  not 
known,  and  let  us  serve  them ;  thou  shalt  not  hearken 
unto  the  words  of  that  prophet."     Dcut.  xiii.  2,  3. 

2.  Thou  wilt  show  me  the  path  of  life  ;  in  thy  presence 
is  fullness  of  joy ;  at  thy  right  hand  there  are  pleasures 
for  evermore."     Ps.  ivi.  11. 


18 

Q.  What  do  we  understand  by  principles 
in  religion  ? 

A.  Certain  opinions  which,  after  due  con- 
sideration and  study,  we  accept  as  truths,  and 
which  form  the  foundation  of  our  faith. 

Q.     And  what  is  meant  by  religious  duties  ? 

A.  Certain  acts  which  our  religion  requires 
us  to  perform  ;  and  that  it  is  also  our  duty  to 
abstain  from  certain  things  which  religion  for- 
bids us  to  do. 

Q.  What  are  the  principles  of  the  Jewish 
religion  ? 

A.  God's  absolute  unity ;  the  truth  and 
validity  of  the  Mosaic  laws  and  the  prophetical 
writings ;  the  immortality  of  the  soul ;  and 
future  reward  and  punishment. 

Q.  What  are  the  chief  duties  required  by 
our  religion  ? 

A.  The  worship  of  the  true  God ;  the  ob- 
servance of  the  Sabbath  and  Holidays  ;  justice 
and  charity  towards  our  fellow-beings  ;  and  the 
promotion  of  the  general  welfax'e  of  mankind. 

Q.  Into  how  many  and  what  classes  may 
be  divided  all  the  duties  we  have  to  perform  ? 

A.     Into  thi*ee  classes,  namely  :  duties  to- 


19 

wards  God  ;  duties  towards  our  fellow-beings  ; 
and  duties  towards  ourselves. 

Q.     What  are  our  duties  towards  God  ? 

A.  To  obey  his  will,  to  reverence  and  wor- 
ship him,  and  to  be  thankful  for  his  goodness. 

Q.  What  are  our  duties  towards  our  neighbors? 

A.  To  be  just  and  charitable  ;  to  promote 
their  mofals  and  welfare ;  and,  in  general,  to 
do  to  them  as  we  wish  them  to  do  to  us. 

Q.  What  duties  are  we  to  perform  towards 
ourselves  ? 

A.  To  improve  our  mind  and  understand- 
ing ;  to  acquire  knowledge  ;  and  to  watch  over 
the  preservation  of  our  life  and  health. 

Q.  What  are  we  to  expect  if  we  do  our 
duties  towards  God  and  man  ? 

A.  That  God  will  bless  us  and  make  us 
happy  here  and  hereafter. 

Q.     And  what  if  we  neglect  those  duties  ? 

A.  That  God  will  punish  us  and  we  will  be 
miserable. 

SEVENTH  LESSON. 

OP     SIN     AND     REPENTANCE. 

Q.  What  should  be  the  great  object  of 
man's  life  and  actions  ? 


20 

A.  To  promote  his  own  perfection  and  hap- 
piness, and  at  the  same  time  that  of  his  fellow- 
creatures. 

Q.  What  are  chiefly  the  means  by  which  we 
may  promote  our  perfection  and  happiness  ? 

A.  First  of  all,  to  learn  and  seek  the  truth, 
in  order  to  distinguish  between  right  and  wrong  ; 
and  next,  to  do  what  is  good  and  abstain  from 
evil. 

Q.  Why  is  it  that  we  so  often  see  man  do 
what  is  wrong  and  evil,  instead  of  promoting 
his  own  good  ? 

A.  Partly  from  ignorance,  and  partly  from 
man's  natural  inclination  to  sin. 

Q.  Did  we  not  say  that  man  is  naturally 
inclined  for  religion  ? 

A.  Yes,  but  man,  being  made  of  body  and 
soul,  is  of  a  twofold  nature.  His  soul,  being 
God-like,  is  inclined  to  purely  spiritual  enjoy- 
ments, while  his  animal  nature  draws  him  to 
sensual  pleasures  and  to  sin. 

Q.  If  our  bodily  nature  inclines  us  to  sin, 
why  should  we  be  punished  for  it  ? 

A.  Because  God  has  given  us  the  power  of 
reason  to  distinguish  between  right  and  wrong, 


21 

and  the  power  to  control  our  inclination  to  sin. 
It  is,  therefore,  both  our  duty  and  interest  to 
choose  the  good  and  avoid  the  evil.  ^ 

Q.  How  can  we  best  control  our  inclination 
to  sin  ? 

A.  By  endeavoring  and  habituating  our- 
selves to  do  what  is  good ;  by  frequently  at- 
tending at  the  house  of  God  to  pray  and  listen 
to  religious  instruction  ;  and  by  avoiding  small 
transgressions,  which  are  sure  to  lead  to  greater 
ones. 

Q.  Are  we  able  then  to  escape  entirely  the 
influence  of  our  sinful  nature  ? 

A.  It  is  impossible  for  us  entirely  to  over- 
come our  natural  infirmity,  for  even  the  best 
and  greatest  of  men  have  sometimes  sinned ; 
but  it  is  our  duty  to  control  our  passions  as 
much  as  we  can.  "^ 


1.  "  I  call  heaven  and  earth  as  witness  against  you  this 
day,  that  I  have  set  before  you  life  and  death,  blessing 
and  cursing ;  therefore,  choose  thou  life,  that  both  thou 
and  thy  offspring  may. live."    Deut.  xxx.  19. 

2.  "  Surely  if  thou  doest  well  thou  shalt  be  accepted, 
and  if  thou  doest  not  well,  sin  licth  at  the  door,  and  unto 
thee  is  its  desire,  but  thou  canst  rule  over  it."    Gen.  iv.  7. 


22 

Q.  Have  we  any  means  to  escape  the 
punishment  after  we  have  sinned  ? 

A.  If  we  see  our  error,  feel  sorry  for  what 
we  have  done,  and  determine  to  improve  our 
conduct.  God  will  forgive  us ;  and  he  has  even 
appointed  the  time  and  the  means  for  us  to  ob- 
tain his  pardon. 

Q.  Would  not  God's  justice  demand  that 
the  sinner  be  punished  without  remission  ? 

A.  It  is  the  peculiar  attribute  of  the  Divine 
Judge  to  temper  justice  with  mercy :  besides, 
repentance  will  restore  us  to  purity  and  recti- 
tude, and  make  us  fit  to  deserve  God's  favor. 

Q.  But  are  we  not  taught  in  the  Scriptures 
that  to  obtain  pardon,  we  must  offer  sacrifices  ? 

A.  Sacrifices  were  instituted  only  for  our 
forefathers,  who  were  addicted  to  idolatry,  to 
draw  them  from  their  false  worship  and  train 
them  to  the  service  of  God ; '  but  now  our 

1.  "  That  the  children  of  Israel  may  bring  their  sacri- 
fices which  they  offer  in  the  open  field,  that  they  may 
bring  them  unto  the  Lord,  to  the  door  of  the  tabernacle 
of  the  congregation.  »  *  ♦  *  and  they  shall  no 
more  offer  their  sacrifices  to  the  demons  after  which  they 
have  gone  astray."  Lev.  xvii.  5.  See  also  I  Sum.  xv. 
22,  and  Isa.  i.  10-17. 


23 

prayers  take  the  place  of  sacrifices,  for  God 
desires  only  that  our  mind  and  heart  be  directed 
to  him.^ 

EIGHTH  LESSON. 

THE   BIBLE   AND    ITS    DIVISIONS. 

Q.  What  is  the  name  of  the  book  in  which 
the  laws  and  duties  of  our  religion  are  pre- 
scribed ? 

A.  The  Bible,  or  Holy  Scriptures,  com- 
monly called  the  Old  Testament. 

Q.  What  are  the  principal  divisions  of  the 
Bible? 

A.  They  are  three  :  first,  the  Pentateuch, 
or  Five  Books  of  Moses  ;  second,  the  Prophets, 
and  third,  the  Hagiographa,  or  sacred  writings. 

Q.  How  may  the  contents  of  the  Pentateuch 
be  divided  ? 

A.  It  contains,  _/?rs^,  the  history  of  the  cre- 
ation, of  the  patriarchs,  of  the  formation  of 
Israel  as  a  distinct  nation,  and  their  subsequent 
history  down  to  the  death  of  their  great  leader 

1.  "  Take  with  you  words,  and  turn  to  the  Lord  ;  say 
unto  him,  pardon  all  iniquity,  and  receive  us  graciously; 
80  will  we  replace  the  steers  hy  (the  prayers  of)  our  lips." 
Hos.  xiv.  3. 


24 

Moses  ;  and  second,  it  contains  laws  and  ordi- 
nances for  the  guidance  of  the  Jewish  people. 

Q.     How  are  the  Mosaic  laws  to  be  divided  ? 

A.    Into  moral,  sanitary  and  ceremonial  laws. 

Q.     What  is  meant  by  moral  laws  ? 

A.  Such  as  are  intended  for  the  formation 
of  man's  character,  and  such  as  regard  his 
conduct  in  relation  to  others — as  the  laws  of 
loving  God  and  our  neighbor  ;  of  honoring  our 
parents  and  aged  persons  ;  of  justice,  benevo- 
lence, etc. 

Q.     What  are  sanitary  laws  ? 

A.  Such  as  relate  to  the  preservation  of 
health :  as  the  laws  concerning  forbidden  food  ; 
concerning  cleanliness  and  purification,  etc. 

Q.     What  are  ceremonial  laws  ? 

A.  Such  as  prescribe  certain  outward  forms 
and  rites  to  be  observed  as  acts  of  religion  :  as 
the  laws  of  blowing  the  cornet ;  of  eating  un. 
leavened  bread ;  of  dwelling  in  the  tabernacle, 
etc. 

Q.  How  may  the  Mosaic  laws  be  otherwise 
divided  ? 

A.  Into  positive  and  negative.  Positive  laws 
are  those  prescribing  certain  acts  to  be  per- 


25 

formed  ;  and  negative  laws  are  those  forbidding 
certain  acts  to  be  done. 

Q.  Are  those  various  laws  all  binding  on 
us  at  the  present  time. 

A.  No ;  a  great  many  of  them  were  in- 
tended only  for  former  times,  and  for  the  coun- 
try in  which  our  ancestors  lived  ;  many  of  them 
were  instituted  to  eradicate  idolatry.  But  those 
which  were  given  to  establish  good  morals,  and 
others  which  relate  to  our  national  history,  are 
to  be  observed  by  us  at  all  times. 

NINTH  LESSON. 

SUMMARY   OF  JEWISH   DOCTRINE. 

The  principles  and  doctrines  upon  which  the 
whole  system  of  the  Jewish  religion  is  founded 
may  be  reduced  to  the  following  articles  : 

1st.  That  there  exists  ONE  GOD,  the  un- 
divided and  indivisible  Creator  and  Ruler  of 
the  universe,  in  whom  is  centered  the  essence 
of  all  power  and  wisdom  and  goodness.^ 

2d.  That  the  omnipotent  Creator  rules  the 
universe  exclusively  by  his  own  dominion,  and 
that  no  mediator  of  whatever  nature  is  allowed 


26 

to  intervene  between  Him  and  His  creatures.' 

3d.  That  the  Almighty  God  revealed  his 
will  and  commandments  to  Moses  and  the  whole 
nation  of  Israel,  our  ancestors. ' 

4th.  That  the  writings  of  Moses  and  the 
prophets  who  succeeded  him  were  written  by 
divine  authority  and  inspiration  ;  and  that  these 
only  constitute  the  Holy  Bible  or  Testament.* 

5th,  That  the  Bible,  or  Holy  Scriptures, 
which  we  have  now  in  our  possession,  contain 
the  same  laws  which  God  delivered  to  Moses, 
and  that  these  alone  are  the  rule  and  guide  for 
our  religious  conduct.  * 

6th.  That  the  human  soul — the  essence  of 
our  being — is  spiritual  and  immortal,  like  the 
Almighty  God  who  gave  it.  "^ 

7th.  That  our  soul,  after  being  by  death  sep- 
arated from  our  body,  will  receive  its  reward 
or  punishment  at  the  hands  of  the  Creator,  in 
accordance  with  our  acts  and  conduct  in  the 
present  life.  ^ 

8th.  That  at  some  future  period  God  will 
enlighten  the  understanding  of  all  mankind,  so 
that  universal  knowledge  shall  reign  among 
them ;  when  all  shall  have  the  true  faith  and 


27 

knowledge  of  God's  indivisible  Unity  ;  when 
permanent  peace  and  good  will  shall  reign  over 
all,  and  all  peoples  and  nations  enjoj  the  most 
perfect  happiness  attainable  on  earth.  ^ 

1 .  "  Hear,  O  Israel !  The  Lord  our  God  is  the  0»B 
Eterkal  Being."    Deut.  vi.  4. 

2.  "  Thus  saith  the  Lord,  the  King  of  Israel,  and  his 
Redeemer,  the  Lord  of  hosts  ;  I  am  the  first  and  I  am 
the  last,  and  besides  me  there  is  no  God."  Isa.  xliv.  6. 
"  I,  even  I,  am  the  Lord,  and  besides  me  there  is  no  sa- 
vior."    Isa.  xliii.  11. 

3.  "  And  the  Lord  said  unto  Moses,  Lo !  I  come  unto 
thee  in  a  thick  cloud,  that  the  people  may  hear  when  I 
speak  to  thee,  and  believe  also  in  thee  forever."  Ex.  xix.  9. 

4.  "  Thou  didst  admonish  them  by  thy  spirit  through 
thy  prophets."    Neh.  ix.  30. 

6.  "  The  dust  shall  return  to  the  earth  as  it  was,  and 
the  spirit  shall  return  unto  God  who  gave  it."   Ecc.  xii.  7. 

7.  "  God  will  bring  every  act  into  judgment,  with  every 
secret  thing,  whether  it  be  good  or  evil."    Ecc.  xii.  14. 

8.  "  The  wolf  shall  lie  down  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the'  kid,  and  the  calf  and  the 
young  lion  and  the  failing  together,  and  a  little  child  shall 
lead  them.  They  shall  not  hurt  nor  destroy  in  all  my 
holy  mountain,  for  the  earth  shall  be  full  of  the  knowl- 
edge of  the  Lord,  as  the  waters  cover  the  sea."  Isa.  xi. 
6  and  9.  "  And  the  Lord  shall  be  King  over  all  the  earth ; 
on  that  day  the  Lord  shall  be  (acknowledged  as)  one,  and 
his  name  shall  be  one  " 


SECOND  PART. 

PRACTICAL    RELIG-ION. 


TENTH  LESSON. 

PRAYER. 

Q.  What  are  the  chief  duties  required  by 
our  religion  ? 

A.  The  worship  of  the  true  God  ;  the  ob- 
servance of  the  Sabbath  and  HoUdays  ;  justice 
and  charity  towards  our  fellow-beings  ;  and  the 
promotion  of  the  general  welfare  of  mankind. 

Q.     In  what  consists  the  worship  of  God  ? 

A.  In  supremely  reverencing  and  adoring 
him,  and  oflFering  our  prayers,  thanks  and  praises 
to  him  ?  ^ 

Q.  Why  should  we  adore  and  reverence 
God  above  all  ? 

A.  Because  he  is  the  most  perfect  Being, 
the  author  of  our  existence  and  our  happiness, 
and  the  soufce  of  all  that  is  good  and  holy. 

1.  "  The  Lord  thy  God  shalt  thou  fear,  and  Him  shalt 
thou  serve."    Deut.  vi.  13. 


29 

Q.  Why  should  we  offer  our  thanks  and 
praises  to  God  ? 

A.  Because  he  gives  us  life  and  sustenance. 
The  feeling  of  gratitude  will  prompt  every  good 
man  to  thank  the  one  who  gives  him  what  he 
needs,  and  it  were  unnatural  and  wicked  not 
to  thank  God  for  his  goodness. 

Q.  What  effect  has  the  worship  of  God  on 
ourselves  ? 

A.  When  we  truly  worship  God,  we  are 
penetrated  with  a  feeling  of  his  constant 
presence  ;  we  think  of  his  greatness  and 
goodness ;  and  our  mind  being  thus  impressed, 
our  soul  is  ennobled,  and  we  become  more  God- 
like. 

Q.  What  is  the  utility  of  asking  God  for 
what  we  need,  since  he  knows  all  our  wants  ? 

A.  It  is  not  to  inform  God  of  our  wants, 
nor  to  urge  him  to  give  us  what  we  ask,  but  to 
remind  us  of  our  deficiency,  and  our  depend- 
ence upon  him  for  all  that  we  enjoy. 

Q.  Why  may  we  expect  that  God  will  grant 
our  supplications  when  we  pray  to  him  ? 

A.  Not  because  we  ask  him,  but  because 
our  calling  upon  him  in  sincerity  and  devotion 


30 

shows  such  a  disposition  of  heart  as  qualifies  us 
to  receive  the  divine  favor. 

Q.  What  things  are  absolutely  necessary 
to  make  our  prayers  acceptable  ? 

A.  1st,  that  we  be  impressed  with  a  sense 
of  God's  greatness  and  our  deficiency  ;  2d, 
that  we  thoroughly  understand  what  we  say ; 
and  3d,  that  we  feel  the  importance  of  what 
we  say. 

Q.  In  what  difiFerent  ways  may  we  worship 
God? 

A.  We  may  worship  him  in  private  or  in 
public. 

Q.  What  times  are  most  suitable  for  private 
prayer  ? 

A.  At  night,  before  we  retire  ;  in  the  morn- 
ing, after  rising  ;  and  after  our  meals. 

Q.  What  times  are  most  suitable  for  pubHc 
prayer  ? 

A.     Sabbaths  and  Holidays. 

Q.  What  advantage  is  there  in  assembling 
for  public  worship  ? 

A.  When  we  meet  together  for  the  purpose 
of  praying,  at  stated  times,  and  at  the  house 
dedicated  for  that  particular  object,  it  increases 


81 

our  devotion ;  besides,  we  receive  religious  in- 
struction and  exhortation  there. 

Q.  Is  it  necessary  that  we  should  ahvays 
express  our  prayers  in  words  ? 

A.  No.  Since  God  knows  our  feelings,  we 
may  be  engaged  in  prayer  even  in  silence ; 
especially  when  we  join  with  devotion  in  the 
prayers  recited  for  us.     * 

Q.  What  ought  to  be  the  principal  subjects 
of  our  regular  prayers  ? 

A.  We  should  pray  God  to  assist  us  in 
being  good  and  virtuous,  to  pardon  our  sins, 
and  to  give  us  our  daily  wants  ;  and  it  is  proper 
also  that  we  should  pray  for  the  good  of  others. 

Q.  Why  should  we  not  despair  or  lose  con- 
fidence when  we  do  not  see  our  prayers  an_ 
swered  ? 

A.  Because  we  are  often  ignorant  of  what 
is  good  for  us.  If  God  does  not  grant  what 
we  ask,  we  should  confide  in  his  wisdom  and 
goodness,  and  trust  that  he  will  give  us  some- 
thing that  is  really  better  for  us. 


32 
ELEVENTH  LESSON. 

SABBBATH    AND    FESTIVALS. 

Q.  Which  are  the  days  of  rest  and  festivals 
observed  in  our  religion  ? 

A.  The  weekly  Sabbath, — the  Passover,  or 
feast  of  unleavened  bread, — the  Pentecost,  or 
feast  of  weeks, — the  Feast  of  Tabernacles,  in- 
cluding the  Atsereth, — the  Day  of  Memorial, 
or  New  Year's  Day, — and  the  Day  of  Atone- 
ment. 

Q.  What  is  the  object  of  the  Sabbath  in- 
stitution ? 

A.  That  we  should  call  to  mind  that  God 
is  the  Creator  and  Ruler  of  the  Universe, 
wherefore  we  owe  him  reverence  and  obedience  ; 
and  to  teach  us  that,  as  the  days  of  labor  are 
followed  by  a  day  of  rest,  so  may  we,  after 
having  duly  performed  our  earthly  toil,  enjoy 
eternal  rest  and  felicity. 

Q.     How  is  the  Sabbath  to  be  kept  ? 

A.  We  must  "  remember  the  Sabbath-day 
to  keep  it  holy,"  and  "  do  no  servile  work 
thereon  ; "  that  is,  we  must  set  it  apart  for 
divine  worship,  and  not  attend  to  our  daily 


33 

vocations  or  worldly  pursuits  of  either  business 
or  pleasure. 

Q.  In  what  cases  are  we  permitted  to  do 
labor  on  the  Sabbath  ? 

A.  We  may  do  all  that  is  necessary  for  the 
preservation  of  life,  or  to  relieve  the  sick  and 
suiFering ;  also,  we  may  impart  religious  in- 
struction, and  do  all  that  is  immediately  con- 
nected with  divine  worship. 

Q.  What  is  the  object  of  the  Passover  cel- 
ebration ? 

A.  We  celebrate  the  redemption  of  our 
forefathers  from  Egyptian  bondage ;  the  day 
when  we  were  made  a  distinct  nation,  chosen 
by  God  to  be  his  ministers  among  mankind. 

Q.  What  moral  lesson  may  we  derive  from 
the  observance  of  the  Passover  ? 

A.  It  teaches  us  that  God,  who  delivered 
us  and  punished  our  oppressors,  is  the  supreme 
Governor  and  Judge  of  the  world,  who  protects 
the  innocent  and  punishes  the  wicked. 

Q.  What  particular  ceremonies  are  con- 
nected with  the  Passover  ? 

A.  It  is  customary  that,  on  the  first  night, 
the  members  of  every  Jewish  family  assemble 


34 

in  devotion  for  the  recital  of  the  history  of  the 
exodus ;  partaking  of  the  unleavened  bread 
and  bitter  herbs,  which  remind  us  of  the  cir- 
cumstances which  attended  the  mighty  delivery 
wrought  for  our  ancestors  ;  while  the  use  of  all 
things  leavened  is  forbidden  during  the  seven 
days. 

Q.  Why  do  we  observe  the  feast  of  Pente- 
cost ? 

A.  It  was  originally  instituted  to  offer  at 
the  temple  in  Jerusalem  two  measures  of  fine 
flour  at  the  conclusion  of  the  Avheat  harvest. 
This  ceremony  has  ceased  for  us,  but  we  now 
celebrate  the  delivery  of  the  Ten  Command- 
ments on  Mount  Sinai,  which  took  place  at  the 
same  date. 

Q.  What  is  the  observance  of  this  festival 
intended  to  teach  us  ? 

A.  It  is  intended  to  teach  us  this  great 
truth  :  that  God  has  instructed  man  by  a  special 
revelation,  and  that  we  Israelites  are  made  the 
keepers  and  guardians  of  the  laws  of  God,  and 
chosen  by  him  to  stand  before  the  world  as 


35 

teachers  of  his  laws,  and  as  an  example  in  their 
observance.^ 

Q.  What  correspondence  is  there  between 
the  former  celebration  of  the  harvest-feast  and 
the  present  observance  of  the  Pentecost  ? 

A.  The  feast  of  the  harvest  was  to  remind 
the  people  that  God  gives  nourishment  to  all 
his  creatures ;  while  now,  the  remembrance  of 
the  Revelation  teaches  us  that  God  supplies  us 
also  with  spiritual  food,  which  is  the  richest 
harvest  we  can  gather. 

Q.  What  is  the  origin  of  the  feast  of  Tab- 
ernacles ? 

A.  It  was  instituted  as  a  feast  of  rejoicing 
and  thanksgiving  over  the  gathering  of  the 
fruits  of  trees  and  other  productions  of  the  soil, 
which  in  the  Holy  Land  are  gathered  in  at  that 
season. 

Q.  What  historical  event  does  it  commem- 
orate ? 

1 .  "  Remember  these  things,  O  Jacob  and  Israel !  for 
thou  art  my  servant.  I  have  formed  thee  to  be  my  serv- 
ant;  thou,  Israel,  must  not  forget  me."  Isa.  xliv.  21. 
"  Ye  shall  be  called  tiie  priests  of  the  Lord  ;  '  Ministers 
of  our  Grod '  shall  be  said  onto  you."    Isa.  Ixi.  6. 


36 

A.  It  commemorates  the  mercy  of  God  in 
providing  our  forefathers  with  booths  or  tents, 
while  they  lived  in  the  wilderness,  after  they 
had  gone  out  from  Egypt. 

Q.  What  particular  ceremonies  are  con- 
nected with  this  festival  ? 

A.  We  are  commanded  to  take  on  the  first 
day  some  beautiful  fruit,  with  branches  of  the 
palm-tree  and  of  certain  other  trees,  and  use 
them  during  divine  service  ;  and  to  live  in  tents 
during  the  seven  days  of  the  feast. 

Q.  What  moral  lesson  does  the  observance 
of  this  festival  teach  us  ? 

A.  It  reminds  us  that  our  stay  on  earth  is 
but  temporary.  As  we  leave  our  regular  houses 
to  sit  in  tents,  so  we  must  once  leave  this  world 
to  rest  in  the  grave. 

Q.     What  is  the  feast  of  Atsereth  f 

A.  It  is  the  concluding  festival  of  the  Tab- 
ernacles, "though  not  to  be  kept  with  the  same 
ceremonies.  It  is  of  equal  importance  as  a 
holiday,  and  celebrated  by  the  annual  or  tri- 
ennial finishing  and  re-commencing  of  the  public 
reading  of  the  law.     It  is,  therefore,  called  also 


37 

Simehath  Tor  ah,  i.  e.,  feast  of  rejoicing  with 
the  law. 

Q.  What  is  the  general  character  and  man- 
ner of  observance  of  the  three  festivals  ? 

A.  They  are  to  be  devoted  partly  to  divine 
service  and  partly  to  domestic  enjoyment  ;  no 
labor  is  to  be  performed  except  ^y\\^i  is  neces- 
sary in  preparing  our  food. 

Q.  What  striking  difference  is  there  between 
the  manner  of  observance  of  the  Jewish  festi- 
vals and  that  in  which  other  nations  observed 
theirs  ? 

A.  Among  the  ancients,  public  festivals 
were  generally  connected  with  idolatry,  super- 
stition and  folly,  and  celebrated  with  games  and 
theatrical  performances.  At  a  later  period 
they  were  accompanied  with  the  grossest  vices 
and  immoralities ;  and  even  at  the  present  time, 
.public  holidays  are  often  devoted  to  intemper- 
ance and  dissipation  ;  while  our  festivals  are 
all  kept  in  commemoration  of  some  historical 
events,  connected  with  the  most  solemn  duties 
of  religion,  and  their  general  tendency  is  to 
improve  our  morals. 

27642  L 


38 
TWELFTH   LESSON. 

DAY   OF   MEMORIAL,  DAY    OF   ATONEMENT,   AND 
POST-MOSAIC   FESTIVALS. 

Q.  What  is  the  origin  of  the  Day  of  Mem- 
orial, or  New  Year's  Day  ? 

A.  The  reason  for  observing  this  holiday 
ig  not  explained  in  the  Bible,  but  it  is  ordered 
to  be  kept  as  a  "  day  of  memorial,  of  blowing 
the  trumpets." 

Q.  What  may  the  blowing  of  trumpets  on 
that  day  signify  ? 

A.  It  should  serve  as  a  warning  to  prepare 
ourselves  for  the  great  Day  of  Atonement, 
which  occurs  a  few  days  afterwards. 

Q.  Why  is  that  day  fixed  upon  as  a  New 
Year's  Day  ? 

A.  It  is  supposed  to  be  the  anniversary  of 
the  world's  creation,  and,  as  such,  it  is  natu- 
rally considered  the  beginning  of  the  year, 
though  at  the  deliverance  of  Israel  from  Egypt 
the  month  Nissan  was  instituted  to  be  accounted 
the  first  month  of  the  year  in  commemoration 
of  the  great  event. 

Q.  For  what  purpose  was  the  Day  of  Atone- 
ment instituted  ? 


39 

A.  The  Day  of  Atonement  has  been  ap- 
pointed by  God  in  mercy  to  his  people,  that 
we  should  seriously  reflect  on  our  conduct  during 
the  past  year,  repent  of  our  sins,  and  obtain 
pardon  from  our  gracious  Father  in  heaven. 

Q.     How  is  the  day  to  be  observed  ? 

A.  We  should  humble  ourselves  before  our 
Creator,  pi-aying  for  his  forgiveness,  and  re- 
solving to  better  our  conduct ;  and  we  should 
fast  and  abstain  from  all  worldly  enjoyments, 
from  sunset  on  the  previous  day  till  the  evening 
of  the  day  itself. 

Q.  Why  should  we  abstain  from  all  food 
and  drink  on  that  day  ? 

A.  Because  by  fasting  we  are  made  to  feel 
our  weakness ;  our  pride  is  humbled,  and  we 
feel  the  more  our  dependence  on  God  as  the 
giver  of  all. 

Q.  Why  should  this  day  be  set  apart  for 
duties  which  we  jnay  perform  on  any  day  ? 

A.  It  is  necessary  that  some  day  should  be 
appointed  for  particular  humiliation  and  prayer, 
for  that  which  may  be  done  at  any  time  we  are 
apt  to  put  off"  till  it  is  too  late. 


40 

Q.  What  festivals  are  to  be  observed  which 
are  not  ordained  in  the  Mosaic  laws  ? 

A.     The  Hannukah  and  Purim. 

Q.  What  event  do  we  celebrate  on  the 
Hannukah  festival  ? 

A.  We  celebrate  the  victory  which,  by  the 
providential  direction  of  God,  our  forefathers 
gained  under  Judas  Maccabseus,  who  delivered 
his  people  from  the  oppression  of  the  Syrian 
king  Antiochus,  and  restored  the  divine  service 
to  the  temple  which  had  been  desecrated. 

Q.     How  is  the  ffamiukah  celebrated  ? 

A.  By  the  recital  of  certain  appropriate 
prayers  and  hymns,  and  the  lighting  of  extra 
lamps  in  our  synagogues  and  dwellings,  the 
same  as  our  forefathers  did  when  they  again 
dedicated  the  temple.  (Hannukah  means  ded- 
ication.) 

Q.     What  is  the  origin  of  the  Purim  festival  ? 

A.  The  deliverance  which  God  granted  to 
our  nation,  by  means  of  Mordechai  and  Esther, 
from  the  destruction  which  the  wicked  Haman 
had  designed  against  our  forefathers  who  lived 
in  Persia. 

Q.     How  is  it  celebrated  ? 


41 

A.  By  the  public  reading  of  the  Book  of 
Esther,  which  contains  the  whole  history  of  the 
Purim  ;  the  offering  of  additional  prayers  and 
thanks  to  God  ;  the  distribution  of  presents  to 
our  friends,  and  alms  to  the  needy ;  and  by 
social  festivities. 

Q.     Why  is  it  called  Purim  ? 

A.  Purim  means  lots,  and  the  festival  is  so 
called  because  Haman  determined  by  lot  the 
day  on  which  he  intended  to  destroy  his  ene- 
mies. 

Q.  What  is  the  character  of  these  Post- 
Mosaic  festivals  ? 

A.  They  are  not  holidays,  but  merely  days 
of  national  festivity ;  and  after  the  religious 
services  held  on  them,  they  are  devoted  to  social 
enjoyment,  and  labor  is  not  forbidden. 

THIRTEENTH  LESSON. 

THE  JEWISH  CALENDER. 

Q.     How  is  the  Jewish  year  divided  ? 

A.  Into  twelve  months,  of  twenty-nine  or 
thirty  days  each  ;  and  thirteen  months  in  leap 
year. 

Q.     How  often  does  leap-year  occur  ? 


42 

A.  Seven  times  in  every  nineteen  years ; 
that  is,  nearly  every  third  year. 

Q.  What  are  the  names  of  the  Hebrew 
months  ? 

A.  Nissan,  lyar,  Sivan,  Tammuz,  Ab,  Elul, 
Tishri,  Heshvan,  Kislev,  Tebeth,  Shebat  Addar 
and  Addar  Sheni,  or  Second  Addar  in  leap-year. 

Q.  By  what  are  the  Hebrew  months  regu- 
lated ? 

A.  By  the  re-appearance  of  the  moon, 
which  happens  at  intervals  of  twenty-nine  and 
a  half  days  and  some  minutes. 

Q.  What  do  we  call  the  day  of  the  new 
appearance  of  the  moon  ? 

A.     Rosh  Hodesh,  or  new  moon's  day. 

Q.     How  is  it  observed  ? 

A.  Anciently,  in  the  time  of  the  temple 
service,  it  was  observed  partly  as  a  holiday  ; 
but  it  is  now  remembered  only  by  some  addi- 
tional portions  in  our  prayers,  and  announced 
on  the  Sabbath  preceding  it. 

Q.  Do  we  at  present  fix  the  new  moon's 
day  by  the  re-appearance  of  that  orb  ? 

A.  No ;  formerly  the  day  was  so  fixed  at 
Jerusalem,*  upon  the  declaration  of  witnesses 


43 

having  stated  that  they  had  seen  the  first  phasis 
on  a  certain  day  and  hour.  But  since  the  Jew- 
ish calender  has  been  accurately  computed,  the 
exact  days  of  Rosh  Hodesh  have  been  fixed 
upon  for  all  future  time. 

Q.  How  was  the  new  moon's  day  then  an- 
nounced to  the  public  ? 

A.  It  was  publicly  proclaimed  in  Jerusalem, 
and  messengers  were  sent  through  the  country 
to  announce  the  day  which  had  been  appointed, 
that  the  people  might  know  when  to  observe  the 
holidays. 

Q.  What  was  the  consequence  and  disad- 
vantage of  fixing  the  Rosh  Hodesh  by  the  ap- 
pearance of  the  moon  ? 

A.  That  many  persons  who  were  at  a  great 
distance  from  Jerusalem,  where  the  messengers 
could  not  reach  in  time,  did  not  know  exactly 
the  day  of  the  month,  and  were,  therefore,  ob- 
liged to  keep  two  holidays  instead  of  one. 

Q.  Why  do  some  Jewish  congregations  at 
present  observe  two  successive  holidays  each 
time  ? 

A .  Because  it  was  kept  so  by  some  of  our  an- 
cestors, who  were  in  doubt,  as  we  have  just  said. 


44 

Q.  Are  then  the  second  days  not  kept  holy 
by  all  Jewish  communities  ? 

A.  No :  in  the  Holy  Land  they  were  never 
so  observed,  and  are  not  at  the  present  day ; 
and  many  other  congregations  have  discarded 
them  as  unnecessary  and  superfluous. 

Q.  In  what  month  and  on  what  day  does 
the  Passover  occur  ? 

A.  The  fourteenth  of  Nissan  is  properly 
the  Passover  feast,  because  on  that  day  the 
paschal  lamb  was  to  be  offered ;  but  the  feast 
of  unleavened  bread  begins  on  the  fifteenth  and 
lasts  seven  days. 

Q.  Which  of  these  are  to  be  observed  as 
holidays  ? 

A.     The  first  and  the  seventh. 

Q.     When  is  the  Pentecost  celebrated  ? 

A.  On  the  sixth  day  of  the  month  Sivan ; 
that  is,  fifty  days  after  the  first  of  Passover. 
Pentecost  means  fiftieth.  It  is  also  called  the 
feast  of  weeks,  because  seven  weeks  exactly 
elapse  between  the  two  festivals. 

Q.  When  are  the  feasts  of  Tabernacles  and 
Atsereth  observed  ? 

A.     The  feast  of  Tabernacles  begins  on  the 


45 

fifteenth  of  Tishri,  and  lasts  seven  days,  but 
only  the  first  ig  a  holiday.  The  eighth,  i.  e., 
the  twenty-second  of  the  month,  is  Atsereth, 
which  means  concluding  festival. 

Q.  When  ^  do  the  New  Year's  Day  and 
Day  of  Atonement  occur  ? 

A.  The  New  Year's  Day  is  on  the  first  of 
Tishri,  and  the  Day  of  Atonement  on  the 
tenth  of  the  same  month.* 

Q.  On  what  date  does  the  Hannukah 
happen  ? 

A.  It  begins  on  the  twenty-fifth  of  KisleVf 
and  continues  for  eight  days. 

Q.     When  is  the  Purim  festival  kept  ? 

A.  On  the  fourteenth  of  Addar,  and  in 
some  places  of  the  Orient  on  the  fifteenth.  In 
leap-year  it  is  kept  on  the  same  days  in  the 
second  Addar. 

FOURTEENTH  LESSON. 

SANITARY    AND    MORAL     LAWS. 

Q.     What  are  sanitary  laws  ? 
A.     Such  as  relate  to  the  preservation  of 
*For  ordinances  regarding  thefestirals  see  Lev.  xxxiii. 


46 

health  :  as  the  laws  concerning  forbidden  food  ; 
concerning  cleanliness  and  purification,  etc. 

Q.     What  kinds  of  food  are  forbidden  ? 

A.  The  flesh  of  certain  animals  enumerated 
in  the  eleventh  chapter  of  Leviticus ;  blood 
drawn  from  the  animal ;  ^  certain  parts  of  the 
fat  of  cattle  ;  ^  and  the  flesh  of  an  animal  that 
died  from  disease,'  or  was  killed  by  a  ferocious 
beast." 

Q.  What  reason  may  be  given  for  the  pro- 
hibition of  these  things  ? 

A.  That  they  are  generally  unwholesome, 
and  particularly  so  in  hot  climates,  such  as  our 
forefathers  lived  in. 

Q.  What  other  sanitary  laws  do  we  find  in 
the  Mosaic  code  ? 

A.  Regulations  for  cleanliness  of  our  per- 
son, such  as  frequent  washing  and  bathing, 
which  is  especially  necessary  in  hot  countries  ; 
also  preventives  against  certain  diseases  which 
are  prevalent  in  warm  climates. 

Q.  What  general  principle  may  we  learn 
from  these  laws  ? 

1.  Lev.  vii.  26.  2.  Lev.  vii.  23.  3.  Deut.  xiv.  20. 
4.  Ex.  xxii.  30.     See  also  Lev.  xvii.  10-16. 


47 

A.  That  it  is  man's  duty  to  preserve  and 
promote  his  health,  so  that  he  may  be  able  to 
perform  his  duties  towards  God,  his  neighbor, 
and  himself. 

Q.  How  should  this  principle  be  particu- 
larly applied  to  our  mode  of  living  ? 

A.  That  we  should  moderate  the  indul- 
gence of  our  appetites  and  passions  ;  avoid  all 
excess  in  eating  and  drinking,  and  never  gratify 
our  desires  to  their  fullest  extent ;  for  the  im- 
moderate use  of  anything  that  is  good  brings 
on  satiety  and  disgust. 

Q.     What  is  meant  by  moral  laws  ? 

A.  Such  as  are  intended  for  the  formation 
of  man's  character,  and  such  as  regard  his  con- 
duct in  relation  to  others :  as  the  laws  of  loving 
God  and  our  neighbor ;  of  honoring  our  parents 
and  aged  persons;  of  justice  and  charity,  etc. 

Q.  What  two  sentences  of  the  Scriptures 
can  you  name  which  comprise  all  the  moral 
duties  we  have  to  perform  ? 

A.  One  is,  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  might "  ;  and  the  other,  "  Thou 
shalt  love  thy  neighbor  like  thyself." 


48 

Q.  How  do  these  short  sentences  express 
all  our  moral  obligations  ? 

A.  If  we  truly  love  God,  because  we  are 
convinced  of  his  greatness  and  goodness,  we 
shall  certainly  obey  his  will ;  and  if  we  love 
our  fellow-beings,  we  cannot  injure  them,  but 
will  surely  do  all  we  can  to  promote  their  wel- 
fare, 

Q.  What  duty  is  next  in  importance  to 
that  of  loving  God  ? 

A.  The  love  and  respect  which  we  owe  our 
parents.  This  duty  is  of  such  great  importance 
that  it  has  been  ranked  among  the  Ten  Com- 
mandments, in  which  only  the  chief  duties  of 
man  are  prescribed.  ^ 

Q.  Why  is  the  duty  of  love  and  respect  to 
parents  of  such  great  importance  ? 

A.  Because  it  lays  the  foundation  in  form- 
ing our  character  when  young.  Our  parents 
are  our  best  friends,  and  being  older  and  wiser 
than  ourselves,  they  direct  us  for  our  best,  and 
if  we  follow  them,  we  shall  certainly  do  well 
when  grown  up. 

1.  "  HoDor  thy  father  and  thy  mother,  that  thy  days 
may  be  long  in  the  land  that  the  Lord  thy  Grod  gives  thee." 


49 

Q.  When  the  Scripture  says,  "  honor  thy 
father  and  thy  mother,"  does  it  mean  that  we 
should  pay  them  respect  in  their  presence  only  ? 

A.  No :  it  means  that  we  should  obey  their 
commands  at  all  times,  and  act  according  to 
their  wishes,  even  if  they  do  not  express  them, 
for  their  wishes  are  all  for  our  happiness. 

Q.  What  result  does  experience  show  us 
in  regard  to  this  duty  ? 

A.  It  has  been  generally  observed  that  the 
best  and  greatest  of  men  have  been  obedient 
and  respectful  children ;  while  many  criminals 
have  confessed  that  their  disobedience  to  par- 
ents was  the  source  of  all  their  crimes  and  mis- 
fortunes. 

Q.  Who  are  next  entitled  to  our  respect 
and  obedience  ? 

A.  Our  teachers,  both  private  and  public, 
and  the  magistrates  of  the  government  under 
which  we  live.  ^  We  owe  reverence  also  to 
aged  persons,'^  and  must  show  respect  and 
politeness  towards  all  men,  even  to  our  inferiors. 

1 .  "  Thou  slialt  go  to  tho  priests,  the  Levites  and  the 
judge  that  shall  bo  in  those  days,  and  inquire,  and  they 
shall  tell  thee  the  judgment.   *    *    According  to  the  law 
4 


50t 

FIFTEENTH  LESSON. 

MORAL    LAWS  —  CONTINUED. 

Q.  What  other  moral  ordinances  besides 
those  mentioned  in  the  preceding  lesson  are 
prominent  in  the  Books  of  Moses  ? 

A.  Those  which  ordain  us  to  be  just,  char- 
itable, truthful  and  forgiving  towards  our  fellow 
beings. 

Q.  Name  some  particular  instances  where 
the  law  commands  us  to  be  just. 

A.  In  general  it  says,  "  Justice,  justice, 
shalt  thou  follow,  that  thou  mayest  live.  " 
(Deut.  xvi.  20.)  We  are  forbidden  not  only 
to  steal,  but  to  commit  any  kind  of  fraud  in 
weights,  measures  or  otherwise  ;  to  take  a  bribe 
or  usury  ;  to  retain  the  wages  of  a  hired  per- 
son over  night ;  to  take  in  pledge  any  garment 
or  tool  which  a  poor  owner  may  need ;  we 
must  restore  any  lost  object  we  find,  and  many 
other  instances. 

Q.     Is  it  only  in  the  immediate  acts  of  taking 

which  thoy  shall  teach  thcc,  thou  shalt  do,  *  *  thou  shalt 
not  deviate  to  the  rin;htnor  to  the  left."    Deut.  xvii.  9-11. 
2.  "  Thou  shalt  rise  before  the  hoary  head,  and  honor 
the  presence  of  the  old  man."    Lev.  xix.  32. 


or  retaining  possession  of  what  is  not  rightly 
our  own  that  we  can  be  unjust  ? 

A.  No :  we  sin  against  the  laws  of  justice 
when  we  deceive  others  ;  if  in  selling  and  buy- 
ing we  represent  things  different  from  what 
they  are  ;  or  if  we  agree  to  work  for  certain 
wages  and  do  not  employ  our  time  as  agreed 
upon,  and  in  other  similar  ways. 

Q.  Can  we  commit  any  act  of  injustice 
where  neither  money  nor  property  is  concerned  ? 

A.  We  commit  great  injustice  when  we  in- 
jure any  person's  character ;  when  Ave  invent 
or  circulate  false  tales  to  deprive  him  of  his 
good  name. 

Q.  What  special  command  does  the  law 
give  on  this  subject  ? 

A.  It  says,  "  Thou  shalt  not  pronounce  a 
false  report,"  (Ex.  xxiii.  1)  and  in  another 
place,  "  Thou  shalt  not  go  about  as  a  tale- 
bearer among  thy  people."    (Lev.  xix.  16.") 

Q.  When  we  know  in  truth  anything  that 
is  wrong  about  our  neighbor,  are  we  at  liberty 
to  expose  him  ? 

A.  Not  unless  we  have  very  good  reason 
to  do  80.     We  should  remember  that  we  are  all 


52 

sinners  ;  we  all  have  our  failings,  and  therefore 
should  be  kind  and  generous  in  our  sentiments, 
as  well  as  honest  in  our  dealings. 

Q.  What,  then,  is  the  general  principle  of 
justice  which  should  guide  us  in  all  our  acts 
towards  a  fellow-being  ? 

A.  We  should  be  guided  by  the  great  rule 
of  "  loving  our  neighbor  like  ourselves,"  that 
is,  treating  others  as  we  wish  to  be  treated  by 
them. 

Q.  What  other  injury  can  we  do  our  neigh- 
bor besides  depriving  him  of  his  property  or 
good  name  ? 

A.  The  greatest  injury  we  can  do  to  others 
is  to  tempt  or  induce  them  to  do  what  is  wrong. 
If  we  take  their  property,  they  may  recover 
it;  if  we  deprive  them  of  their  good  name, 
they  may  regain  it ;  but  if  we  attack  their 
virtue  and  conscience,  we  put  them  in  danger 
of  losing  forever  the  best  things  they  have. 

Q.  What  special  command  does  the  Mosaic 
law  give  on  this  subject  ? 

A.  It  says,  "  Thou  shalt  not  put  a  stumb- 
ling-block before  the  blind  ;  "  (Lev.  xix.  14.) 
that  means,  if  one  does  not  clearly  see  what  is 


58 

wrong,  lie  is  like  blind  to  it,  and  if  we  tempt 
him  we  put  a  stumbling-block  before  him  that 
he  may  fall  into  sin. 

Q.     What  is  the  meaning  of  charity  ? 

A.  In  a  particular  sense  it  means  alms 
given  to  the  poor ;  in  a  general  sense  it  means 
that  disposition  of  heart  which  inclines  us  to 
think  and  judge  favorably  of  others. 

Q.  Does  the  law  command  us  to  practice 
charity  in  both  these  senses  ? 

A.  It  does.  The  latter  sense  of  it  is  fully 
expressed  in  the  command  of  "  loving  our 
neighbor  "  ;  and  in  regard  to  supporting  and 
assisting  the  poor,  the  precepts  are  very  plain 
and  frequently  repeated.^ 

Q.  In  what  manner  should  we  give  assist- 
ance to  the  poor  ? 

A.  We  should  give  it  cheerfully  and  liber- 
ally ;  not  with  indifference,  nor  to  relieve  our- 
selves of  the  importunity  of  the  applicant,  nor 
in  a  manner  that  hurts  his  feelings  ;  but  with 

1.  "Thou  shall  open  thy  hand  widely  to  tliy  poor 
brethren,  and  to  the  needy  in  thy  land."  Deut.  xv.  11. 
"  Blessed  is  lie  who  considers  the  poor ;  the  Lord  will 
deliver  in  time  of  trouble."    Ps.  xli.  1. 


54 

an  open  heart  and  free  hand,  and  with  gratitude 
to  God  who  enables  us  to  give. 

Q.  Name  some  particular  commands  found 
in  the  Mosaic  law  regarding  charity  to  the  poor. 

A.  In  mowing  the  grain  off  the  field,  we 
are  to  leave  a  portion  of  it  untouched  that  the 
poor  may  take  it ;  sheaves  that  are  forgotten, 
or  single  ears  dropped  on  the  field  must  be  left 
for  them ;  also  certain  parts  of  the  vineyards 
and  of  other  trees  ;  in  dismissing  a  servant  we 
are  to  load  him  with  gifts,  and  many  similar 
commands  are  prescribed. 

Q.  What  general  rule  may  we  learn  from 
these  commands '? 

A.  They  teach  us  that  in  giving  to  the  poor 
we  must  do  it  in  a  manner  which  does  not 
make  them  feel  their  poverty ;  looking  upon 
them  as  our  equals,  less  favored  by  divine 
Providence. 

Q.  Is  truthfulness  commanded  and  false- 
hood considered  a  sin  by  our  law  ? 

A.  Truthfulness  is  frequently  commanded 
U8,  ^  especially  when   giving   evidence  before 

I.  "Lying  lips  arc  an  abomination  to  tlic  Lord;  but 
they  that  deal  truly  arc  his  delight."    Prov.  xii.  22. 


65 

judges.  In  general  it  says,  "  ye  shall  not  deal 
falsely,  and  ye  shall  not  lie  to  one  another." 
(Lev.  X.  11.) 

Q.     Why  is  it  a  great  sin  to  speak  falsehood  ? 

A.  Because  falsehood  destroys  mutual  con- 
fidence and  social  happiness.  If  we  do  not 
adhere  to  the  truth,  no  one  can  depend  upon 
us ;  we  deceive  others,  and  must  expect  to  be 
deceived  in  return. 

Q.  How  should  we  feel  and  act  towards 
persons  who  have  injured  or  offended  us  ? 

A.  We  should  forgive  others  as  well  as  we 
wish  our  sins  and  offences  to  be  forgiven.  It 
is  very  sinful  to  be  unforgiving  and  revengeful.^ 

Q.  "W^hat  command  does  the  Holy  Script- 
ure give  us  on  that  subject. 

A.  It  says, "  thou  shalt  not  hate  thy  brother 
in  thy  heart";  (Lev.  xix.  17.)  and  "thou 
shalt  not  avenge,  nor  bear  any  grudge  against 
the  children  of  thy  people."     (Lev.  xix.  20.) 

Q.  Name  some  of  the  striking  examples  of 
forgiveness  found  in  the  Scriptures. 

1.  "  Say  not,  'as  he  has  done  to  lue,  so  will  I  do  to 
him  ;  I  will  render  to  the  man  according  to  his  work.'  " 
Prov.  xxiv.  29.  "  Say  not,  '  I  will  return  evil; '  trust  to 
the  Lord,  and  he  will  help  thee."    Prov.  xx.  22. 


56 

A.  When  Miriam  had  spoken  maliciously 
of  her  brother  Moses,  and  was  punished  for  it 
with  leprosy,  he  prayed  God  that  she  might  be 
healed;  and  David  forgave  several  times  his 
deadly  enemy  Saul,  who  sought  to  take  his  life. 

Q.  AVhat  is  it  that  causes  man  to  be  often 
unforgiving  and  revengeful  ? 

A.  It  is  a  spirit  of  haughtiness  and  selfish- 
ness which  makes  us  think  too  much  of  our- 
selves and  too  little  of  others.  It  is  self-conceit 
which  makes  us  angry  and  excited  even  at  small 
and  sometimes  imaginary  offences. 

Q.  What  spirit  should  we  endeavor  to  ac- 
quire and  cultivate  ? 

A.  That  of  meekness  and  humility  ;  we 
must  endeavor  to  check  angry  feeUngs  and 
control  our  temper.  Moses,  who  is  described 
as  the  greatest  of  prophets,  was  more  humble 
and  meek  than  any  other  man.   (Num.  xii.  3.) 

Q.  What  short  sentence  do  we  find  in  the 
Bible  which  may  serve  as  a  safe  guide  in  all 
our  moral  and  religius  acts  ? 

A.  That  of  the  prophet  Micah,  who  says : 
"  He  has  told  tliee,  0  man  !  what  isgood,  and 
what  the  Lord  required  of  thee  :  to  do  justice,  to 
love  kindness,  and  to  walk  humbly  with  thy  God." 


This  book  is  DUE  on  tlie  last 
date  stamped  below 

llftR2  61951 

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JAN  3-  WB 

NOV  2 4 1959 

AUG  10  I960 
SEP  1  0  J962 


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